ابعاد اجتماعی و تاریخی مفهوم سلوک در فلسفه بهائی

12/16/2016

Pazhuheshnameh ﯽ ﺍﺑﻌﺎﺩ ﺍﺟﺗﻣﺎﻋﯽ ﻭ ﺗﺎﺭﻳﺧﯽ ﻣﻔﻬﻭﻡ ﺳﻠﻭﮎ ﺩﺭ ﻓﻠﺳﻔﻪ ﺑﻬﺎﺋ

http://www.pazhuheshnameh.org/index2.php?option=com_content&task=view&id=216&pop=1&page=0&Itemid=139 ﺍﻟﺒﺘّﻪ ﺑﺰﺭﮔﺎﻥ ﻣﺘﺼﻮّﻓﻪ ﺍﺯ ﺍﻳﻦ ﺍﺳﺘﻌﺎﺭﺍﺕ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ ﻭ ﻣﻔﻬﻮﻡ ﺳﻠﻮﮎ ﺭﺍ ﺍﺻﻞ ﻋﻤﺪﻩ ﻭ ﻣﺮﮐﺰﯼ ﺗﻔﮑّﺮ ﻭ ﺷﻌﺎﺋﺮ ﺧﻮﻳﺶ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ. ﺑﺮ ﻁﺒﻖ ﻧﻈﺮ ﺍﻳﺸﺎﻥ ﺍﻧﺴﺎﻥ ﻫﻤﺎﻧﻨﺪ ﻫﻤﻪ ﭼﻴﺰ ﺩﻳﮕﺮ ﺩﺭ ﺍﺻﻞ ﺧﺪﺍﺳﺖ ﻭ ﺑﺎ ﺧﺪﺍ ﻳﮑﯽ ﺍﺳﺖ. ﺍﻣّﺎ ﺑﺎ ﺗﻌﻠّﻖ ﺑﻪ ﺩﻧﻴﺎﯼ ﻣﺎﺩّﯼ ﺩﺭ ﻭﺍﻗﻊ ﺗﻮﻫّﻢ ﺗﻐﺎﻳﺮ ﻭ ﮐﺜﺮﺕ ﺣﺎﺻﻞ ﺷﺪﻩ ﻭ ﺍﻧﺴﺎﻥ ﺍﺯ ﺍﺻﻞ ﺧﻮﻳﺶ ﮐﻪ ﻫﻤﺎﻥ ﺫﺍﺕ ﺍﻟﻬﯽ ﺑﺎﺷﺪ ﺑﻴﮕﺎﻧﻪ ﻣﯽ ﮔﺮﺩﺩ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺮﺣﻠﮥ ﺧﻠﻘﺖ ﻣﺮﺣﻠﮥ ﺳﻘﻮﻁ ﻭ ﻧﺰﻭﻝ ﺍﺳﺖ. ﺍﻣّﺎ ﺍﮐﻨﻮﻥ ﺑﺎﻳﺪ ﻓﺮﺩ  ﺍﻧﺴﺎﻥ ﺑﻪ ﺳﻠﻮﮎ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺑﻪ ﺍﺻﻞ ﻭ ﻭﻁﻦ ﺧﻮﻳﺶ ﺑﺎﺯ ﮔﺮﺩﺩ. ﻓﺮﺍﻳﻨﺪ ﺳﻠﻮﮎ ﻫﻤﺎﻥ ﻣﺮﺣﻠﮥ ﺑﺎﺯﮔﺸﺖ ﻳﺎ ﻗﻮﺱ ﺻﻌﻮﺩﯼ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻁﺮﻳﻖ ﺁﻥ ﺍﻧﺴﺎﻥ ﺑﻴﮕﺎﻧﮕﯽ ﺣﺎﺻﻞ ﺍﺯ ﺗﻮﻫّﻢ ﮐﺜﺮﺕ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﻭﺣﺪﺕ ﺍﺻﻠﻴّﻪ ﺧﻮﻳﺶ ﮐﻪ ﻫﻤﺎﻧﺎ ﻳﮑﯽ ﺷﺪﻥ ﺑﺎ ﺧﺪﺍﺳﺖ ﻧﺎﺋﻞ ﻣﯽ ﺷﻮﺩ. ﻣﺘﺼﻮّﻓﻴﻦ ﺍﺳﻼﻣﯽ ﺑﻪ ﻣﻨﺎﺯﻝ ﻭ ﻣﺪﺍﺭﺝ ﻭ ﻣﺮﺍﺣﻠﯽ ﺑﺮﺍﯼ ﺍﻳﻦ ﺳﻔﺮ ﺭﻭﺣﺎﻧﯽ ﻗﺎﺋﻞ ﺷﺪﻧﺪ. ﺍﮔﺮ ﭼﻪ ﻫﺮ ﻳﮏ ﺑﻪ ﺳﻠﻴﻘﻪ ﺧﻮﻳﺶ ﻣﺮﺍﺣﻠﯽ ﻗﺎﺋﻞ ﺷﺪ٬ ﺍﻣّﺎ ﻣﺮﺍﺣﻠﯽ ﮐﻪ ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﺍﮐﺜﺮﻳّﺖ ﺑﺎﺷﺪ ﺗﺤﺖ ﻋﻨﻮﺍﻥ "ﻣﻘﺎﻣﺎﺕ" ﺗﻌﺒﻴﺮ ﺷﺪﻩ ﺍﺳﺖ. ﻟﻐﺖ ﻣﻘﺎﻣﺎﺕ ﻫﻤﻮﺍﺭﻩ ﺑﻬﻤﺮﺍﻩ ﻟﻐﺖ ﺍﺣﻮﺍﻝ ﺩﺭ ﮔﻔﺘﺎﺭ ﺻﻮﻓﻴﺎﻧﻪ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﻣﯽ ﺷﻮﺩ. ﺩﺭ ﺍﮐﺜﺮ ﻣﻮﺍﺭﺩ ﻣﺮﺍﺩ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﻣﺮﺍﺣﻞ ﺭﺷﺪ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺳﻠﻮﮎ ﺍﺳﺖ ﮐﻪ ﺗﺪﺭﻳﺠﯽ ﺍﺳﺖ ﻭ ﺗﺎ ﮐﺴﯽ ﻣﻘﺎﻡ ﻗﺒﻠﯽ ﺭﺍ ﻁﯽ ﻧﮑﺮﺩﻩ ﺑﺎﺷﺪ    ﻧﻤﯽ ﺗﻮﺍﻧﺪ ﺑﻪ ﻣﻘﺎﻡ ﺑﻌﺪﯼ ﺑﺮﺳﺪ ﻭ ﻓﺎﺻﻠﻪ ﺯﻣﺎﻥ ﻣﻴﺎﻥ ﻣﻘﺎﻣﺎﺕ ﻣﻘﺮّﺭ ﺍﺳﺖ. ﺍﻣّﺎ ﺍﺻﻮﻝ ﻋﺒﺎﺭﺕ ﺍﺯ ﺣﺎﻻﺕ ﺁﻧﯽ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﺍﻧﺒﻌﺎﺛﺎﺕ ﺯﻭﺩﮔﺬﺭ ﺍﺳﺖ ﮐﻪ ﻓﺎﻗﺪ ﻣﻨﻄﻖ ﺑﻮﺩﻩ ﻭ ﻟﺬﺍ ﺣﺎﺻﻞ ﺳﻠﻮﮎ ﻭ ﺍﮐﺘﺴﺎﺏ ﻧﻴﺴﺖ. ﻳﮑﯽ ﺍﺯ ﺩﺳﺘﻪ ﺑﻨﺪﻳﻬﺎﯼ ﻣﻘﺎﻣﺎﺕ ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺍﺳﺖ: ﺗﻮﺑﻪ٬ ﻭﺭﻉ٬ ﺧﻮﻑ٬ ﺭﺟﺎ٬ ﺻﺒﺮ٬ ﻗﺪﺭ٬ ﺗﻀﺎﺩ٬ ﺗﻮﮐّﻞ ﻭ ﺭﺿﺎ. ﺟﺎﻟﺐ ﺗﻮﺟّﻪ ﺍﺳﺖ ﮐﻪ ﺑﺮ ﻋﮑﺲ ﺍﺟﻤﺎﻉ ﺍﮐﺜﺮﻳّﺖ ﺻﻮﻓﻴﺎﻥ ﺩﺭ ﺗﻌﺮﻳﻒ ﻣﺮﺍﺣﻞ ﺳﻠﻮﮎ ﺑﺸﮑﻞ ﻣﻘﺎﻣﺎﺕ ﻣﺬﮐﻮﺭ٬ ﺣﻀﺮﺕ ﺑﻬﺎء ﷲ ﻋﻼﻗﻪ ﭼﻨﺪﺍﻧﯽ ﺑﺪﻳﻦ ﻧﻮﻉ ﺩﺳﺘﻪ ﺑﻨﺪﯼ ﻧﺪﺍﺷﺘﻨﺪ ﻭ ﺑﺎﻟﻌﮑﺲ ﺩﺭ ﺑﺮﺭﺳﯽ ﺧﻮﻳﺶ ﺍﺯ ﺳﻠﻮﮎ ﺑﻪ ﺗﻘﺴﻴﻢ ﺑﻨﺪﯼ ﺩﻳﮕﺮﯼ ﮐﻪ ﺩﺭ ﻣﺒﺎﺣﺚ ﻭ ﻣﻔﺎﻭﺿﺎﺕ ﻣﺘﺼﻮّﻓﻴﻦ ﺣﺎﻟﺖ ﺍﺳﺘﺜﻨﺎء ﺭﺍ ﺩﺍﺭﺩ ﻋﻨﺎﻳﺖ ﻓﺮﻣﻮﺩﻧﺪ. ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺳﻠﻮﮎ ﻫﻤﺎﻥ ﻫﻔﺖ ﻣﺮﺣﻠﻪ ﺷﺎﻋﺮ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺍﻳﺮﺍﻧﯽ ﻋﻄّﺎﺭ ﻧﻴﺸﺎﺑﻮﺭﯼ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺷﺎﻫﮑﺎﺭ ﺧﻮﻳﺶ ﺑﻨﺎﻡ ﻣﻨﻄﻖ ﺍﻟﻄّﻴﺮ ﺑﻪ ﻫﻔﺖ ﻭﺍﺩﯼ ﻳﺎ ﻫﻔﺖ ﺷﻬﺮ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﻣﻔﻬﻮﻡ ﺳﻠﻮﮎ ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﺩﺍﺳﺘﺎﻥ ﻭ ﺍﺳﺘﻌﺎﺭﻩ ﺍﯼ ﺑﺲ ﺩﻟﻨﺸﻴﻦ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﺍﻳﻦ ﺍﻧﺘﺨﺎﺏ ﺣﻀﺮﺕ ﺑﻬﺎء ﷲ ﻣﺎﻳﻪ ﺗﻌﺠّﺐ ﻧﻴﺴﺖ. ﻣﻔﻬﻮﻡ ﺯﻳﺒﺎﺋﯽ ﻭ ﺣﺴﻦ ﺍﺯ ﺟﻤﻠﻪ ﺍﻟﻘﺎﺏ ﻫﻴﮑﻞ ﻅﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﺑﻪ "ﺟﻤﺎﻝ" ﻣﺒﺎﺭﮎ ﻭ "ﺟﻤﺎﻝ" ﺍﺑﻬﯽ ﻣﺨﺎﻁﺐ ﻣﯽ ﮔﺮﺩﺩ. ﺯﻳﺒﺎﺋﯽ ﻭ ﻫﻨﺮ ﻭ ﺍﺩﺑﻴﺎﺕ ﺍﺯ ﻟﻮﺍﺯﻡ ﻣﺎﻫﻮﯼ ﻭ ﺿﺮﻭﺭﯼ ﻓﺮﻫﻨﮓ ﺑﻬﺎﺋﯽ ﺍﺳﺖ. ﭼﻘﺪﺭ ﺟﺎﯼ ﺷﮑﺮﺍﻧﻪ ﻭ ﺳﭙﺎﺱ ﺍﺳﺖ ﮐﻪ ﺷﺎﺭﻉ ﺑﻬﺎﺋﯽ ﺑﺮ ﻋﮑﺲ ﺑﺰﺭﮔﺎﻥ ﺍﺩﻳﺎﻥ ﻣﺎﺿﻴﻪ ﻭ ﻓﻼﺳﻔﻪ ﺍﯼ ﻧﻈﻴﺮ ﺍﻓﻼﻁﻮﻥ ﮐﻪ ﺍﺳﺎﺳﺎً ﺑﺎ ﻫﻨﺮ ﺗﻀﺎﺩ ﻭ ﺩﺷﻤﻨﯽ ﺩﺍﺷﺘﻪ ﻭ ﻣﻈﺎﻫﺮ ﻫﻨﺮ ﺭﺍ ﻣﺤﮑﻮﻡ ﻭ ﻣﻄﺮﻭﺩ ﻧﻤﻮﺩﻧﺪ ﺧﻮﻳﺸﺘﻦ ﺍﮔﺮ ﭼﻪ ﻣﻔﺎﻫﻴﻢ ﻭ ﻣﻘﻮﻻﺕ ﺗﺼﻮّﻑ ﺩﺭ ﺁﺛﺎﺭ ﺣﻀﺮﺕ ﺑﻬﺎء ﷲ ﻭ ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﻣﮑﺮّﺭﺍً ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﻣﻊ ﺍﻟﻮﺻﻒ ﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺧﻠﻖ ﺑﺪﻳﻊ ﮔﺸﺘﻪ ﻭ ﻣﻌﺎﻧﯽ ﻭ ﻫﻮﻳّﺖ ﺟﺪﻳﺪﯼ ﺍﺣﺮﺍﺯ ﻣﯽ ﻧﻤﺎﻳﻨﺪ.   ﺑﯽ ﺟﻬﺖ ﻧﻴﺴﺖ ﮐﻪ ﺟﻤﺎﻝ ﻣﺒﺎﺭﮎ ﺍﺯ ﺫﮐﺮ ﻭ ﺗﻮﺻﻴﻒ ﺟﺰﺋﻴّﺎﺕ ﻣﺒﺎﺣﺚ ﻣﺘﺼﻮّﻓﻪ ﻭ ﻋﺮﻓﺎﻧﯽ ﺍﺳﻼﻣﯽ ﺍﮐﺮﺍﻩ ﺩﺍﺷﺘﻪ ﻭ ﺍﺯ ﺁﻥ ﺍﺟﺘﻨﺎﺏ ﻭﺭﺯﻳﺪﻧﺪ. ﻋﻠّﺖ ﺍﺻﻠﯽ ﺍﻳﻦ ﻋﺪﻡ ﺭﻏﺒﺖ ﺩﺭ ﻫﻤﻴﻦ ﻭﺍﻗﻌﻴّﺖ ﺍﺳﺖ ﮐﻪ ﺑﺎ ﺁﻏﺎﺯ ﺩﻭﺭ ﺑﻬﺎﺋﯽ ﺣﻘﺎﺋﻖ ﺧﻼّﻕ ﻭ ﻧﻮﻳﻨﯽ ﺑﻪ ﺍﻫﻞ ﻋﺎﻟﻢ ﺍﻓﺎﺿﻪ ﮔﺮﺩﻳﺪ ﮐﻪ ﮐﻴﻔﺎً ﺑﺎ ﺯﺑﺎﻥ ﻭ ﻣﻌﺎﻧﯽ ﻓﺮﻫﻨﮕﻬﺎﯼ ﮔﺬﺷﺘﻪ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ. ﻣﺪﻧﻴّﺖ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺣﺎﺻﻞ ﺗﺤﺼﻴﻞ ﻣﻌﺎﺭﻑ ﻋﺘﻴﻘﻪ ﻧﺒﻮﺩ. ﺗﻌﺎﻟﻴﻢ ﺩﻳﺎﻧﺖ ﺑﻬﺎﺋﯽ ﺣﺎﺻﻞ ﻋﻠﻢ ﻟﺪﻧّﯽ ﺑﻮﺩ. ﻋﻠﻢ ﻟﺪﻧﯽ ﻳﻌﻨﯽ ﻋﻠﻤﯽ ﮐﻪ ﺍﺯ ﺧﻮﺩ ﺍﺳﺖ ﻭ ﺫﺍﺗﯽ ﺍﺳﺖ ﻳﻌﻨﯽ ﻋﻠﻤﯽ ﺍﺳﺖ ﮐﻪ ﺍﻧﻌﮑﺎﺱ ﻣﻌﺎﺭﻑ ﮔﺬﺷﺘﻪ ﻧﻴﺴﺖ. ﻋﻠﻢ ﻟﺪﻧﯽ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻋﻠﻤﯽ ﺍﺳﺖ ﮐﻪ ﺳﻨّﺖ ﺷﮑﻦ ﺍﺳﺖ ﻭ ﺳﻨّﺖ ﭘﺮﺩﺍﺯ. ﻋﻠﻢ ﻟﺪﻧﯽ ﺁﻥ ﻋﻠﻤﯽ ﺍﺳﺖ ﮐﻪ ﺍﻧﻘﻼﺑﯽ ﺍﺳﺖ ﻭ ﻁﺮﺩ ﮐﻨﻨﺪﻩ ﺭﺳﻮﻡ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﻋﻠﻤﯽ ﺍﺳﺖ ﮐﻪ ﻣﺪﻧﻴّﺖ ﻣﯽ ﺁﻓﺮﻳﻨﺪ ﻭ ﺍﻳﻦ ﻣﺪﻧﻴّﺖ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻣﻘﺘﻀﻴﺎﺕ ﻋﺼﺮ ﻭ ﺗﺤﻮّﻝ ﺗﺎﺭﻳﺦ ﻭ ﻭﺣﯽ ﻭ ﺍﻟﻬﺎﻡ ﺑﻨﺎ ﻣﯽ ﻧﻤﺎﻳﺪ. ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣﻨﺎﻗﺸﺎﺕ ﻭ ﻣﺒﺎﺣﺜﺎﺕ ﻣﺘﺼﻮّﻓﻴﻦ ﺩﺭ ﺧﺼﻮﺹ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﻣﯽ ﻓﺮﻣﺎﻳﻨﺪ: ﺍﯼ ﺳﻠﻤﺎﻥ ﻋﺮﻓﺎ ﺭﺍ ﺩﺭ ﺍﻣﺜﺎﻝ ﺍﻳﻦ ﻣﻘﺎﻻﺕ ﺑﻴﺎﻧﺎﺕ ﺑﺴﻴﺎﺭ ﺍﺳﺖ ﺑﻌﻀﯽ ﺣﻖّ ﺭﺍ ﺑﺤﺮ ﻭ ﺧﻠﻖ ﺭﺍ ﺍﻣﻮﺍﺝ ﻓﺮﺽ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ... ﻭ ﺍﮔﺮ ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﺑﺘﻤﺎﻣﻬﺎ ﺫﮐﺮ ﺷﻮﺩ ﺳﺎﻣﻌﻴﻦ ﺭﺍ ﺑﻪ ﺷﺄﻧﯽ ﮐﺴﺎﻟﺖ ﺍﺧﺬ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﺯ ﻋﺮﻓﺎﻥ ﺟﻮﻫﺮ ﻋﻠﻢ ﻣﺤﺮﻭﻡ ﻣﺎﻧﻨﺪ ... ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻗﻮﻡ ﮐﻪ ﺑﻌﻀﯽ ﺍﺯ ﺁﻥ ﻣﺠﻤﻼً ﺑﻴﺎﻥ ﺷﺪ. ﻭﻟﻴﮑﻦ ﺍﯼ ﺳﻠﻤﺎﻥ  ﻗﻠﻢ ﺭﺣﻤﻦ ﻣﯽ ﻓﺮﻣﺎﻳﺪ ﺍﻟﻴﻮﻡ ﻣﺜﺒﺖ ﻭ ﻣﺤﻘّﻖ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻭ ﻣﺒﻄﻞ ﺁﻥ ﺩﺭ ﻳﮏ ﺩﺭﺟﻪ ﻭﺍﻗﻒ ﭼﻪ ﮐﻪ ﺷﻤﺲ ﺣﻘﻴﻘﺖ ﺑﻨﻔﺴﻬﺎ ﻣﺸﺮﻕ ﻭ ﺍﺯ ﺍﻓﻖ ﺳﻤﺎء ﻻﻳﺰﺍﻝ ﻻﺋﺢ ﺍﺳﺖ ﻭ ﻫﺮ ﻧﻔﺴﯽ ﮐﻪ ﺑﻪ ﺫﮐﺮ ﺍﻳﻦ ﺑﻴﺎﻧﺎﺕ ﻣﺸﻐﻮﻝ ﺷﺪ ﺍﻟﺒﺘّﻪ (۱۴۲ _۱۳۹ : )ﻣﺠﻤﻮﻋﻪ ﺍﻟﻮﺍﺡ ﻣﺒﺎﺭﮐﻪ ﭼﺎﭖ ﻣﺼﺮ ﺹ ﺍﺯ ﻋﺮﻓﺎﻥ ﺟﻤﺎﻝ ﺭﺣﻤﻦ ﻣﺤﺮﻭﻡ ﻣﺎﻧﺪ.  ﺍﺯ ﺟﻤﻠﻪ ﻣﻘﻮﻻﺕ ﺻﻮﻓﻴﺎﻧﻪ ﮐﻪ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋﯽ ﺧﻠﻖ ﺟﺪﻳﺪ ﺷﺪﻩ ﺍﺳﺖ ﻣﻔﻬﻮﻡ ﺳﻠﻮﮎ ﻣﯽ ﺑﺎﺷﺪ. ﻟﻐﺖ ﺳﻠﻮﮎ ﺍﺳﺘﻌﺎﺭﻩ ﺍﯼ ﺍﺳﺖ ﺑﺮﺍﯼ ﺳﻴﺮ ﻣﺮﺍﺣﻞ ﻭ ﻣﺪﺍﺭﺝ ﺭﻭﺣﺎﻧﯽ ﻭ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎﻧﯽ. ﺩﺭ ﺑﻴﺎﻥ ﻣﺘﺼﻮّﻓﻪ ﻣﻔﻬﻮﻡ ﺳﻠﻮﮎ ﺍﺳﺎﺳﺎً ﺑﻪ ﺳﻔﺮﯼ ﺭﻭﺣﺎﻧﯽ ﺩﻻﻟﺖ ﻣﯽ ﮐﻨﺪ ﮐﻪ ﺍﺯ ﻁﺮﻳﻖ ﺁﻥ ﺁﺩﻣﯽ ﻓﺎﺻﻠﻪ ﻣﻴﺎﻥ ﺧﻠﻖ ﻭ ﺣﻖ ﺭﺍ ﺩﺭ ﻧﻮﺭﺩﻳﺪﻩ٬ ﺍﺯ ﻋﺎﻟﻢ ﮐﺜﺮﺕ ﺑﻪ ﻋﺎﻟﻢ ﻭﺣﺪﺕ ﺭﺳﻴﺪﻩ ﻭ ﺑﺎ ﺧﺪﺍ ﻳﮑﯽ ﻣﯽ ﺷﻮﺩ. ﺑﺎﻳﺪ ﺗﻮﺟّﻪ ﺩﺍﺷﺖ ﮐﻪ ﻟﻐﺖ ﺳﻠﻮﮎ ﺗﻨﻬﺎ ﺍﺳﺘﻌﺎﺭﻩ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻧﻴﺴﺖ. ﺑﺎﻟﻌﮑﺲ ﺍﮐﺜﺮ ﮐﻠﻤﺎﺗﯽ ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﯽ ﺑﻪ ﻣﺪﻧﻴّﺖ ﺭﻭﺣﺎﻧﯽ ﺍﺷﺎﺭﻩ ﻣﯽ ﻧﻤﺎﻳﺪ ﺑﺎ ﺍﺳﺘﻌﺎﺭﻩ ﻁﯽ ﺭﺍﻩ ﻭ ﻣﺴﻴﺮ ﺳﻔﺮ ﺭﺍﺑﻄﻪ ﺩﺍﺭﻧﺪ. ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﻟﻐﺖ ﻣﺬﻫﺐ ﺩﺭ ﺍﺻﻞ ﺑﻪ ﻣﻌﻨﯽ ﻣﺤﻞ ﻋﺒﻮﺭ ﻭ ﻣﺮﻭﺭ ﻭ ﻟﻐﺖ ﺷﺮﻳﻌﺖ ﺩﺭ ﺭﻳﺸﻪ ﻟﻐﻮﯼ ﺑﻪ ﻣﻌﻨﺎﯼ ﺟﺎﺩﻩ ﻭ ﻣﺴﻴﺮ ﻭ ﻟﻐﺖ ﻁﺮﻳﻘﺖ ﻫﻢ ﺑﻪ ﻫﻤﺎﻥ ﻣﻌﻨﯽ ﺍﺳﺖ  ﻭ ﮐﻠﻤﻪ ﻣﺴﻠﮏ ﻧﻴﺰ ﺑﻪ ﻣﺤﻞ ﺳﻠﻮﮎ ﺍﺷﺎﺭﻩ ﻣﯽ ﻧﻤﺎﻳﺪ. ﺍﻫﻤﻴّﺖ ﻟﻐﺖ ﺻﺮﺍﻁ ﺩﺭ ﮔﻔﺘﺎﺭ ﺍﺳﻼﻣﯽ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦ ﻣﻔﻬﻮﻡ ﺫﮐﺮ ﺷﺪﻩ ﺍﺳﺖ. ﺁﻧﭽﻪ ﮐﻪ ﺍﻳﻦ ﮐﻠﻤﺎﺕ ﺭﺍ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﻣﺸﺎﺑﻪ ﻣﯽ ﻧﻤﺎﻳﺪ ﻭﺟﻪ ﻣﺸﺘﺮﮎ ﺁﻧﻬﺎ ﺩﺭ ﺍﺷﺎﺭﻩ ﺑﻪ ﻓﺮﺁﻳﻨﺪ ﺣﺮﮐﺖ ﺑﻪ ﻁﺮﻑ ﻣﻘﺼﺪ ﻭ ﻣﻘﺼﻮﺩ ﻣﯽ ﺑﺎﺷﺪ. ﺍﻟﺒﺘّﻪ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﺑﺎﻳﺪ ﺗﻮﺟّﻪ ﮐﺮﺩ ﮐﻪ ﻣﺬﻫﺐ ﻭ ﻁﺮﻳﻘﺖ ﻅﺎﻫﺮﺍً ﺑﻪ ﺳﺒﻴﻞ ﻭ ﺟﺎﺩّﻩ ﻣﺴﺘﻘﻴﻢ ﻭ ﺭﺍﺳﺖ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ ﺑﺎ ﺟﺎﺩﻩ ﻫﺎﺋﯽ ﮐﻪ ﺑﻪ ﺑﻴﺮﺍﻫﻪ ﺧﺘﻢ ﻣﯽ ﺷﻮﻧﺪ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ. ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﺩﺭ ﺍﺳﺘﻌﺎﺭﺍﺕ ﺍﺳﻼﻣﯽ ﻭ ﻓﻠﺴﻔﻪ ﺷﺮﻗﯽ "ﺭﻫﺒﺮ" ﺭﻭﺣﺎﻧﯽ ﻫﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﮐﺴﯽ ﮐﻪ ﺭﺍﻩ ﺩﺭﺳﺖ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺪﺍﻥ ﻁﺮﻳﻖ "ﻫﺪﺍﻳﺖ" ﻭ "ﻗﻴﺎﺩﺕ" ﻣﯽ ﮐﻨﺪ ﻣﻮﺭﺩ ﺗﻌﺒﻴﺮ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﻟﻐﺖ ﺷﺎﺭﻉ ﻭ ﺍﻣﺎﻡ ﻫﻤﺎﻧﻨﺪ ﺭﻫﺒﺮ ﻭ ﭘﻴﺸﺮﻭ ﻧﻴﺰ ﺍﺳﺘﻌﺎﺭﻩ ﺍﯼ ﺩﺭ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ.

3/12